Zwischen Heil und Heilung: Zur fruhen Tradition des Yangsheng in China (review)

Stephan Stein's dissertation on "nourishing life" yang sheng techniques of early Chinese imperial times falls into two parts. First he overviews, and repeats with approval, previous scholarship. He then introduces some ancient textual materials on sexual and gymnastic body techniques found in the Han tombs of Mawangdui and Zhangjiashan, both of which were closed in the beginning of the second century B.C. The excerpt translations of these manuscript texts rely heavily on modern Chinese interpretation, consciously avoid difficult passages, and allow for only a bird's-eye approach to the contents.

The main contribution of the work lies in the translation of Yang sheng yao ji (YJ), the "Compendium of important issues in nourishing life." This work was lost—probably during the An Lushan rebellion in the mid-eighth century C.E.— and is recoverable only in the form of quotations in other writings. It must have been highly valued in its time, for it has been cited quite often. The putative author is Zhang Zhan, who lived in the fourth century C.E. Stein conveniently sorts the preserved fragments of the work into ten thematic groups: (1) harvesting the spirit; (2) harboring the qi; (3) cultivating the body; (4) guiding and pulling; (5) speaking; (6) nourishment; (7) sexual hygiene; (8) rejection of bad customs; (9) remedies; (10) diverse prohibitions. He thus presents an interesting surface view of the early yang sheng tradition, offering a convenient starting point for scratching deeper.

The assertion that there exists a continuous tradition of early "nourishing life thinking" opens the volume, and such "continuity" and textual similarities are then often made explicit throughout the work. "Daoism" is used throughout as an interpretive concept without adequate problematizing. But can a traditional line of practical knowledge not twist and jump like other historical and social phenomena? Did the texts really not show traces of linguistic change? Maybe we cannot answer such questions because of the scarcity of sources—but it is important not to fall into a "continuity trap" just to fill up gaps by simple beliefs on how human histories run through their and our times.

From a textual-criticism point of view, the collection of fragments could easily have been improved upon. I list a few shortcomings, with examples:

The use of different characters from those seen in manuscript and printed versions.

The inclusion of textual variants only in order to "improve" the text, rather than to carefully collate it—considering all existing quotations might alter the reasons for emendation and lead to a better text. E.g., fragment [43] is obviously truncated in Ishinpô, compared to the versions of Yang xing yan ming lu (YML), dao zang (DZ) A.1: 6b, and of Yun ji qi qian (YJQQ), 32: 7b—also in Zhi yan cong (ZYC), 2: 5a, or its excerpt in YJQQ 35: 7a.

The failure to recognize the separated parts of a single, coherent passage, due to the collage technique of the Japanese editor of Ishinpô, Tamba no Yasuori. E.g., that the quotes from Huang di zhong jing—fragments [56], [57], and [60]—belong together is documented in ZYC, DZ 703/1033, 2: 5b, and in YML, DZ 572/838, A: 18b.

The assemblage of originally unrelated passages. E.g., the unfounded link on p. 221 between YML, DZ 2.6: 11b, lines 5-9, a quote from the Xian jing, with lines 9ff., the sayings of Liu Jing. But the Xian jing—as cited in Bei ji qian jin yao fang, 27.8: 489—shows that the two passages are unrelated.

The insertion of original commentary into the main "reconstructed" text. E.g., fragment [73], where all extant quotations maintain the commentary.

The failure to identify all existing fragments of the YJ and the Yang sheng fang...